The Serpent Power — Arthur Avalon (Sir John Woodroffe) (1924)
rituals is to raise these various forms of power to their full expression. This is the work of Sādhanā. The Tantras say that it is in the power of man to accomplish all he wishes if he centres his will thereon. And this must be so, for man is in his essence one with the Supreme Lord (Īshvara), and the more he manifests Spirit the greater is he endowed with its powers. The centre and root of all his powers is Kundalī Shakti. The centre in which the quiescent consciousness is realised is the upper brain or Sahasrāra, whence in the case of the Yogī, the Prāna escapes through the Brahmarandhra at death. (See Plate VIII.) The Mind and Body are constituted of the products of Prakriti. Both having the same origin, each, whether Mind or Matter, are “material” things—that is, they are of the nature of forces,¹ and limited instruments through which Consciousness functions, and thus, though itself unlimited, appears to be limited. The light in a lantern is unaffected, but its manifestation to those without is affected by the material through which the light shines. Prakriti is not scientific Matter. The latter is only its grossest product, and has no lasting existence. Prakriti is the ultimate “material” or substantive cause of both Mind and Matter, and the whole universe which they compose. It is the mysterious fructescent womb (Yoni) whence all is born.²
1 So Herbert Spencer holds, in conformity with Indian doctrine, that the universe, whether physical or psychical, is a play of force which in the case of matter we as the self or mind experience as object. As to Mind and Matter see my volumes so entitled.
2 The word has been said to be derived from Kri and the affix ktin, which is added to express bhāva, or the abstract idea, and sometimes the Karma, or object of the action, corresponding with the Greek affix sis. Ktin inflected in the nominative becomes tih, tis. Prakritis therefore has been said to correspond with φῡσις (nature) of the Greeks (Banerjee, “Dialogues on Hindu Philosophy,” 24). It is also called Pradhāna. Pra+dhā+anat=Pradhatte sarvam ātmani, or that which contains all things in itself; the source and receptacle of all matter and form. Pradhāna also literally means “chief” (substance), for according to Sāngkhya it is the real creator.
p. 52
What She is in Herself cannot be realised. She is only known by Her effects.¹ Mūlaprakriti is the noumenal cause of the phenomenal world from which creation arises.² Ultimately, as it is in itself (Svarūpa), Prakriti Shakti, like all else, is Consciousness, for Consciousness as Power and Consciousness are one.³ Consciousness, however, assumes the role of Prakriti—that is, creative power— when evolving the universe. Her substance consists of the Gunas or modes of this natural principle which are called Sattva, Rajas, Tamas.⁴ The general action of Shakti is to veil consciousness. Prakriti, in fact, like the materia prima of the Thomistic philosophy, is a finitising principle. To all seeming, it finitises and makes form in the infinite formless Consciousness.⁵ So do all the Gunas. But one
1 See the splendid Hymn to Prakriti in Prapanchasāra Tantra, Vol. III, “Tantrik Texts”. What can be seen by the eyes can be defined, but not She. “It cannot be seen by the eyes.” Kena Up., 1-6: “Yat chakshushā na pashyati.” She is beyond the senses. Hence the Trishatī addresses the Devī (II. 44) as idrigityavinirdeshyā (who is not to be particularly pointed out as being this or that). See Shāradā Tilaka, Vāmakeshvara, and Vishvasāra Tantras, cited in Prānatoshinī, p. 24. She is ineffable and inconceivable: with form (Vikriti), yet Herself (Mūlaprakriti) formless. Mahānirvāna Tantra, IV. 33-35. Thus Sāyana (Rig Veda, X. 129, 2) says that, whilst Māyā is Anirvāchyā (indefinable), since it is neither Sat nor Asat, Chit is definable as Sat.
2 Kriteh prārambho yasyāh. That is, by which creation (Srishti) maintenance (Sthiti), and dissolution (Laya) are done (Prakriyate kāryādikam anayā).
3 See Sadānanda’s Comm. on 4th Mantra of Īsha Up. “The changeless Brahman which is consciousness appears in creation as Māyā which is Brahman (Brahmamayī) consciousness (Chidrūpinī), holding in Herself unbeginning (anādi) Kārmik tendencies (Karmasangskāra) in the form of the three Gunas. Hence She is Gunamayī despite being Chinmayī. And as there is no second principle these Gunas are Chit- Shakti.”
4 The three Gunas are Prakriti. The Devī, as in the form of Prakriti, is called Trigunātmikā (who is composed of the three Gunas). All nature which issues from Her, the Great Cause (Mahākāranasvarūpā), is also composed of the same Gunas in different states of relation.
5 See an article of mine in the Indian Philosophical Review, “Shakti and Māyā,” reproduced in 2nd Ed., “Shakti and Shākta”.
rituals is to raise these various forms of power to their full expression. This is the work of Sādhanā. The Tantras say that it is in the power of man to accomplish all he wishes if he centres his will thereon. And this must be so, for man is in his essence one with the Supreme Lord (Īshvara), and the more he manifests Spirit the greater is he endowed with its powers. The centre and root of all his powers is Kundalī Shakti. The centre in which the quiescent consciousness is realised is the upper brain or Sahasrāra, whence in the case of the Yogī, the Prāna escapes through the Brahmarandhra at death. (See Plate VIII.) The Mind and Body are constituted of the products of Prakriti. Both having the same origin, each, whether Mind or Matter, are “material” things—that is, they are of the nature of forces,¹ and limited instruments through which Consciousness functions, and thus, though itself unlimited, appears to be limited. The light in a lantern is unaffected, but its manifestation to those without is affected by the material through which the light shines. Prakriti is not scientific Matter. The latter is only its grossest product, and has no lasting existence. Prakriti is the ultimate “material” or substantive cause of both Mind and Matter, and the whole universe which they compose. It is the mysterious fructescent womb (Yoni) whence all is born.²
1 So Herbert Spencer holds, in conformity with Indian doctrine, that the universe, whether physical or psychical, is a play of force which in the case of matter we as the self or mind experience as object. As to Mind and Matter see my volumes so entitled.
2 The word has been said to be derived from Kri and the affix ktin, which is added to express bhāva, or the abstract idea, and sometimes the Karma, or object of the action, corresponding with the Greek affix sis. Ktin inflected in the nominative becomes tih, tis. Prakritis therefore has been said to correspond with φῡσις (nature) of the Greeks (Banerjee, “Dialogues on Hindu Philosophy,” 24). It is also called Pradhāna. Pra+dhā+anat=Pradhatte sarvam ātmani, or that which contains all things in itself; the source and receptacle of all matter and form. Pradhāna also literally means “chief” (substance), for according to Sāngkhya it is the real creator.
p. 52
What She is in Herself cannot be realised. She is only known by Her effects.¹ Mūlaprakriti is the noumenal cause of the phenomenal world from which creation arises.² Ultimately, as it is in itself (Svarūpa), Prakriti Shakti, like all else, is Consciousness, for Consciousness as Power and Consciousness are one.³ Consciousness, however, assumes the role of Prakriti—that is, creative power— when evolving the universe. Her substance consists of the Gunas or modes of this natural principle which are called Sattva, Rajas, Tamas.⁴ The general action of Shakti is to veil consciousness. Prakriti, in fact, like the materia prima of the Thomistic philosophy, is a finitising principle. To all seeming, it finitises and makes form in the infinite formless Consciousness.⁵ So do all the Gunas. But one
1 See the splendid Hymn to Prakriti in Prapanchasāra Tantra, Vol. III, “Tantrik Texts”. What can be seen by the eyes can be defined, but not She. “It cannot be seen by the eyes.” Kena Up., 1-6: “Yat chakshushā na pashyati.” She is beyond the senses. Hence the Trishatī addresses the Devī (II. 44) as idrigityavinirdeshyā (who is not to be particularly pointed out as being this or that). See Shāradā Tilaka, Vāmakeshvara, and Vishvasāra Tantras, cited in Prānatoshinī, p. 24. She is ineffable and inconceivable: with form (Vikriti), yet Herself (Mūlaprakriti) formless. Mahānirvāna Tantra, IV. 33-35. Thus Sāyana (Rig Veda, X. 129, 2) says that, whilst Māyā is Anirvāchyā (indefinable), since it is neither Sat nor Asat, Chit is definable as Sat.
2 Kriteh prārambho yasyāh. That is, by which creation (Srishti) maintenance (Sthiti), and dissolution (Laya) are done (Prakriyate kāryādikam anayā).
3 See Sadānanda’s Comm. on 4th Mantra of Īsha Up. “The changeless Brahman which is consciousness appears in creation as Māyā which is Brahman (Brahmamayī) consciousness (Chidrūpinī), holding in Herself unbeginning (anādi) Kārmik tendencies (Karmasangskāra) in the form of the three Gunas. Hence She is Gunamayī despite being Chinmayī. And as there is no second principle these Gunas are Chit- Shakti.”
4 The three Gunas are Prakriti. The Devī, as in the form of Prakriti, is called Trigunātmikā (who is composed of the three Gunas). All nature which issues from Her, the Great Cause (Mahākāranasvarūpā), is also composed of the same Gunas in different states of relation.
5 See an article of mine in the Indian Philosophical Review, “Shakti and Māyā,” reproduced in 2nd Ed., “Shakti and Shākta”.
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